come from one and the same author to ver 12. Secondly they are all given for promoting one and the same end to ver 17. And 1. in this verse by way of correction and pre-occupation of an objection he holdeth forth Christ as the author of all those gifts and different measures to this purpose that notwithstanding of what he said of those many things wherein they were one yet there were other things wherein they did differ which neverthelesse were so far from dissolving in reason the bond of union that upon the contrary they did contribute much for keeping of it firme in so far as though every true member of the Church had his own peculiar grace and in some respects either as to the substance or measure of the grace differing from the grace of others yet all those different graces of the several members are bestowed by one and the same Christ and received in the measure and degree which seemeth good unto Christ the giver to prescribe and measure out unto every one where by grace is not meaned Gods favour or grace freely bestowing as in other places See upon Ephes. 2. 8 but the fruits flowing from this grace to wit grace freely given as appeareth from the instance given ver 11. of this grace in the ministeriall gifts and offices Which graces are of two sorts First saving which are only in the regenerate called grace because they flow from and are evidences of Gods grace and favour 1 Joh. 4. 19. Secondly common gifts called grace Eph. 3. 8. because they are freely given 1 Cor. 4. 7. The latter whereof is here chiefly meaned as appeareth also from the instance given ver 11. because it is only in those common gifts and graces wherein real Believers do differ as to the substance of them some being given to one and some to another 1 Cor. 12. 8. whereas all have one and the same saving graces 2 Pet. 1. 1. although they differ also in the measure and degree received of those 1 Joh. 2. 13. In which respect even saving graces may be also here meaned Doct. 1. Though the Lord is not pleased to bestow upon all the Members of the Church an equal measure of gifts and graces yet He giveth to every one some gift and in some measure and those either the common gifts of His Spirit as to all the Members of the Church visible come to age and the right use of common reason 1 Cor. 12. 11. Or saving grace also as to all the truely regenerate 2 Pet. 1. 3 4. for he saith unto every one of us is grace given 2. The Lord is pleased to dispense His graces and gifts to every one not in the same but in a different measure so that though the same saving grace for substance be given to all the truely regenerate yet it is not given to all in the same measure nor yet to any in any measure who are visible Professors only and though all have some common gifts whereby in some measure they may be made profitable in their station to the body yet none hath all gifts nor all the same offices wherein they may exercise their gifts ver 11. nor yet do all receive the same measure of those common gifts for so much is implyed while he saith Grace is given according to a measure 3. The greatest degree of gifts and graces which God bestoweth upon any is far below that fulnesse of grace which is in Christ He giveth unto none so much but there is alwayes somewhat wanting and they who have received most are capable of receiving more for their receiving grace according to a measure implyeth their receipts are capable of increase and a difference as to this between their receipts and Christs Joh. 3. -34. To every one is given grace according to that measure 4. The want of some excellent gifts bestowed upon others or of that excellent measure of saving graces which others have doth not argue a man unregenerate or wholly destitute of saving grace for the Apostle sheweth that even those who had one hope Lord Faith God and Father and consequently had saving grace ver 4 5 6. were not all gifted with one and the same but with a diverse measure of gifts and graces while he saith But to every one of us is grace given according to the measure 5. Diversity of gifts in the Church and diverse measures of saving grace are an ordinary occasion of division and strife in so far as these dividing lusts of pride contempt envy discouragement are apt to take occasion to stir and vent themselves from those different measures for the Apostle his entering upon this argument for union from the diversity of gifts by the adversitive particle But doth imply that they were prone to take occasion to rent upon that diversity and therefore he doth joyntly preoccupy an objection against union and bring an argument for it But unto every one of us is grace given 6. Whatever be mens pronenesse and inclination to rent and divide because of different receipts and measures yet that same diversity if well considered would be found to be one of the strongest ties and bonds of union in so far as hereby none no not the most eminently gifted can say he hath no need of others but every one are made mutually indigent of one anothers help and even the meanest in some measure furnished to be helpfull unto others See Paul proving this excellently from the similitude of the different members in the natural body 1 Cor. 12. 14 c. for the Apostle's scope in this and the following verses is to enforce unity from the diversity of gifts and graces amongst the Members of the Church But unto every one of us is grace given 7. This doth also inforce the study of unity from this ground of diversity of gifts if we consider that all we have of that kind is freely given and therefore we are not to be puft up with it nor to abuse it contrary to the mind of the giver and that both our gifts and measures however diverse do yet come from one rise fountain and author and therefore we ought to be one in making use of them and that this one author is the Lord Christ God Man Mediator in whose hands are all things given of the Father Mat. 11. 27. that He may dispense to whom and in what measure He pleaseth and therefore we are not only not to quarrel for our own measure it being His allowance who doth all things well and wisely Mark 7. 37. but also ought to imploy our gifts and severall measures for the edification and not the renting of His body which is the Church for the Apostle inforceth unity from the diversity of gifts upon those considerations that they were given by one and the same Christ But to every one is grace given according to the measure of the gift of Christ. Vers. 8. Wherefore he saith When he ascended up on high he led
union and communion to wit the Spirit on Christs part and faith and love on ours or of externall union to wit the Word Sacraments and those functions and offices which Christ hath appointed in His house yea and also all naturall and civil relations when they are sanctified and they are all called joynts of subministration or supply for the words read better so than as they are rendered by that which every joynt supplyeth to shew that those do serve not only to conjoyn us with Christ and among our selves but also for channels and instruments of communication by which spiritual nourishment and matter of growth is conveyed both unto our selves and others He sheweth thirdly that the whole members and every one of them being thus conjoyned do not only themselves by vertue of that furniture and spirituall nourishment communicate from Christ by the means of those joynts or bonds make encrease and grow but also make the whole body thus conjoyned to grow and this according to the effectual working of the holy Ghost whereby those joynts or means of conveying spiritual nourishment are blessed and made effectuall to the effect mentioned which effectuall working and blessing of encrease and nourishment following upon it is not communicated unto the members or parts without measure as it was to Christ the Head Joh. 3. 34. or unto all alike but in the measure of every part or member that is such a measure as Christ judgeth sufficient and most convenient to every member according to the place and function which they hold in the body and the use which he is to make of them for the good of the body And lastly he sheweth the end of the growth and encrease of the whole body in all its members to be not so much the good and advantage of the particular members as the advancement and edification of the body it self and of the particular members only in so far as their edification and growth is carried alongs in and contributeth for the edification of the body and that this floweth from the force and power of the grace of love in all the members which doth not look to it self only 1 Cor. 13. 5 but maketh every part contribute all what it is and can do for the benefit of others and common good of the whole Hence Learn 1. As Christ and Believers make up one mysticall body whereof He is head and they members See upon chap. 1. 22 23. So all things requisit unto Believers to make them a body do flow from Christ their union order bonds of union spirituall nourishment and instruments of communication whereby it is conveyed their growth and measure of their growth and all is from Him as the Apostle doth here fully teach from whom the whole body c. 2. As there is a most orderly and firm union of all the members of this body with their head and among themselves so this union is necessary in order to their receiving spirituall nourishment and making encrease thereby even as it is in the natural body a member cut off or separated from the rest cannot be nourished for he saith the whole body fitly joyned and compacted doth make encrease The first word fitly joyned doth expresse the orderly frame and proportion of all the members in this union The second compacted expresseth the firmnesse of this union 3. As there are joynts and bonds both of the internall and externall union of this body to wit such as are held forth in the exposition even the Spirit of God with His speciall graces and common gifts so that God doth make use of all those both as bonds of union and instruments of communication whereby He conveyeth spirituall nourishment unto the respective members is a strong argument to scare us from dividing or renting upon these or because of the diversity of those in the severall members for he saith the whole body is compacted by every joynt and he calleth them joynts of supply whereby furniture is conveyed his general scope wherein is to inforce the study of unity notwithstanding of diversity of graces gifts and offices compacted by that which every joynt supplyeth or every joynt of supply 4. There is no true member of this body either dead or idle or living and working only to it self but what life or nourishment it hath received from the head that it doth endeavour to communicate unto others for he saith there is an effectuall working from the Lord in every member according to which it maketh increase not only of it self but of the body 5. As there is no member of this body which receiveth the essentiall operation and gifts or graces of the holy Spirit without measure and as all receive some measure lesse or more So it is the duty of all and every one to contribute for the good of others and especially for the advantage of the whole body not by extending themselves beyond their measure but according to it that being all which God requireth for he saith the whole body or all the several members of the body do make increase of the body according to the effectuall working in the measure of every part 6. As it is not our improving of our measure of gifts and graces received which of it self and without the effectuall operation and blessing of Gods Spirit will bring about the spirituall good and advantage either of our selves or others so we ought not on this pretence to ly-by doing nothing but are to make use of our measure received and depend upon the effectuall operation of Gods Spirit for a blessing to our so doing for he saith increase is made of the body according to both those the Spirits effectuall operation and the activity of every part or member according to its measure even according to the effectuall working in the measure of every part 7. As all the lively members of this body do make increase and grow in gifts and graces so that is only true growth and a growth whereof Christ the head is fountain and author which addeth somewhat to the whole body and bringeth advantage to the Church in common but not that growth which seemeth to bring some benefit to a few with the disadvantage of the rest for the whole body or every member of the body maketh increase not only of it self but also of the body saith he 8. As there is no such degree of growth attained here neither by the Church in generall nor its lively members in particular but there are degrees yet wanting of their full and just stature So the measure of growth and increase already received should be improved by us for attaining a further degree of growth and advantage not only to our selves but also to others chiefly to the edification of the whole body for he saith every member maketh increase of the body to the edifying of it self so that the increase received is to be improven for attaining more even further edification 9. The more a man
things and preferreth Christ unto all Far above all principality and power c. 5. As there is a world to come when this is gone wherein shall dwell righteousnesse 2 Pet. 3. 13. So though Christ's Kingdom shall cease at the last day and be delivered up by Him to the Father as to the way wherein He doth now administer it by ruling in the midst of His enemies Psal. 110. -2. whom He subdueth and destroyeth Psal. 2. 9. and gathering-in His Elect by the means of Word and Sacraments Matth. 28. 19 20. Yet this Kingdom of His shall never cease but be continued in that world which is to come without end as to the glory majestie absolute soveraignity and dominion over all the creatures which Jesus Christ Mediator and God manifested in the flesh shall enjoy for ever and ever for these words Not only in this world but in the world to come do shew the duration of Christ's kingly glory and are to be referred not to the word named immediatly preceeding but to God's action of setting Christ at His right hand far above all principality not only in this world c. From Vers. 22 Learn 1. The Lord hath all things at His disposal to do with them what He pleaseth for saith Paul He hath put all things under His feet which He could not have done except they had been at His disposall 2. Jesus Christ God-man Mediator is not only exalted unto high glory and dignity above all the creatures but also hath received absolute dominion and soveraign authority over them all So that all the creatures even the greatest are subjected to Him and that in the lowest degree of subjection to wit some willingly as the effectually called and chosen Psal. 110. 3 others by constraint and without or contrary to any purpose or intention of their own being lyable unto and made use of by His over-ruling power for bringing about His own glory and His Churches good Rom. 8. 28. Thus devils reprobates crosses tentations and all creatures are subjected to Him for it seemeth those all things which are under Christ's feet must be taken universally of all creatures whatsoever as being most agreeable not only to the verse preceeding where the comparison is made betwixt Christ and all creatures but also to Philip. 2. 10 11. which place is a commentary unto this He hath put all things under His feet Vers. 22. And gave Him to be the head over all things to the Church 23. Which is his body the fulness of Him that filleth all in all THe Apostle having spoken of Christ's glory and soveraignity in general over all the creatures doth next hold forth His special dominion and soveraignity over the Church by shewing that Christ over or above all that is in a special manner is given by the Father to be the Churches head which is a metaphor taken from the natural body to which he compareth Christ and his Church And first he sheweth that Christ doth answer to the head which implyeth an eminency in Him above the Church His Body Cant. 5. 10. together with authority and power over His Church to rule and govern her both visibly by His own Officers dispensing the Word and Censures 1 Cor. 5. 4 and inwardly by the powerfull operation of his Spirit Joh. 16. 13. 14. It implyeth also onenesse of nature betwixt Him and His Church Heb. 2. 14. and fulnesse of perfection enabling Him to do all the duties of an head to such a great necessirous and infirm body as His Church is Col. 2. 3. And it implyeth a strict union betwixt Him and His Church as is betwixt the head and members in the natural body the tye of which union as to the Church visible which is His visible political and ministerial body 1 Cor. 10. 16 17. is the bond of the Covenant of Grace wherein they are externally Psal. 50. 5. together with a profession of faith in Christ Act. 8. 37. But as to the invisible Church of real Believers they are as to the inward man animated and enlivened with that same Spirit which was poured-forth on Christ Rom. 8. 9. they have also faith in Him and love to Him wrought by His Spirit in them Col. 1. 4. Eph. 6. 24. and hereby they are united most strictly to Him And lastly the metaphor implyeth communication of influence from Christ to the Church to wit an influence of common gifts from His Spirit to the visible Church Eph. 4. 7 c. and an influence of spirituall life motion and of saving grace to the invisible Church of Believers Col. 2. 19. even as the head is above and ruleth the body is of the same nature with the body hath all the inward and outward senses with memory and understanding seated in it for guiding the body is united to the body and conveyeth influence for motion and sense unto the body And secondly ver 23. he sheweth that the Church answereth to the rest of the body under the head and is called Christ's body to wit not His natural but mystical body which implyeth not only the Churches union with Christ but union and order also among the members themselves together with diversity of gifts and functions as there are several members in the natural body 1 Cor. 12. It implyeth also their receiving influence for life and motion from Christ Eph. 4. 16. and the duty of subjection and obedience due unto Him as head Eph. 5. 24. He sheweth also the high honour which is put upon the Church by being Christ's body even that hereby they become Christ's fulnesse not as if Believers did adde any personal perfection to Him who is infinit in perfections unto whom nothing can be added Only they are members of that mystical body unto which He of grace hath undertaken the relation of head so that the Church is the fulnesse not of personall but of mystical Christ as both head and members of that mystical body are comprehended under that name Christ. See 1 Cor. 12. 12. and therefore lest any should think that this expression did imply any want of perfection in Christ to be supplyed by the Church the Apostle sheweth that Christ as God-man Mediator filleth the all of His body the Church for the purpose in hand requireth this all to be so astricted upon whom He bestoweth a fulnesse partly of gifts and partly of graces a fulnesse answerable to the present state of childhood and imperfection wherein we live here on earth as the Romans are said to be full of goodnesse and knowledge Rom. 15. 14 So that Christ is so far from borrowing any perfection from His Church that all her perfections are but drops falling from that Ocean and fulnesse of grace which is in Him Joh. 1. 16. Doct. 1. As Jesus Christ is the Father's gift unto the Church A gift which is offered unto all within the Church Job 3. 16. though not received by all Joh. 1. 11. but by real Believers who by receiving Him obtain
Apostle teach while proving the variety of gifts he giveth an instance in those diverse offices wherein those gifts are to be exercised And he gave some Apostles some Prophets c. 4. The gifts which God bestoweth upon His publick Ministers for the work of the Ministery are the prime and chief of all those gifts which the Lord Christ doth bestow upon His Church and much to be preferred to the private gifts of others in so far especially as they are the ordinary mean appointed by God for working saving Grace Rom. 10. 14 15. for therefore is it that the Apostle not only here but else where Rom. 12. 6. 1 Coâ— 12. 28. being to give an induction of those various gifts bestowed by Christ upon His Church doth begin with and insist mainly on those gifts which are given to His publick Ministers and preachers of the Word He gave some Apostles some Prophets 5. A Ministery sent by Christ and sufficiently furnished with ministeriall gifts for the conscientious discharge of that calling is a singular gift of God unto a people whereby Christ doth supply the want of His bodily presence among them and bringeth about the edification of His Church as effectually as if He Himself were present upon earth Joh. 14. 12. for when Christ ascended up far above all heavens He gave in a special gift to His Church and as it were in supply of His absence some Apostles some Prophets 6. The Lord Christ hath never appointed such an office-bearer in his house as the Pope whom Papists call the visible head of the universal Church on earth supplying the room and place of Christ now absent in heaven nor yet of a Lord prelate commonly called Bishop who according to the maintainers of that office is one entrusted with the actual oversight of many Congregations and of whole Provinces with a degree of authority flowing from their office over and above all the Ministers of Jesus Christ within those bounds for if Christ had appointed those great Offices and office-bearers as necessary in His house how should the Apostle have passed them over not only in all other places where he speaketh of this purpose but also here where he is reckoning forth those gifts and offices which Christ ascending to heaven hath appointed to supply in a special manner the want of His bodily presence upon earth which without all doubt should be most supplied by those if they were of His appointment and therefore though the office of ruling Elder and Deacon be not so necessary to be here mentioned Yet those great Offices the mentioning whereof would have been so subservient to his purpose could not be well omitted Now none of those are here for he gave some Apostles some Prophets c. 7. The Lord Christ hath not intrusted all with a publick office in His house but some only to whom the rest ought to submit themselves and obey in the Lord Heb. 13. 17. Neither are all Office-bearers intrusted with one and the same office and therefore not indued with the same measure of gifts and parts so that we are not to measure all by some rejecting others who come not up in all things to those for He gave some Apostles some Prophets some Evangelists c. some only and not all 8. The Lord hath alwayes raised and yet will raise up men in His Church according to what the exigence of the times requireth and though we have not ground to look for men extraordinary whether for gifts or office Yet for men singularly assisted in their ordinary stations when the important affairs of the Church do call for such for here when there were extraordinary things to be done the first foundations of the Christian Church to be laid the Canon of Scripture to be compleated the Jewish way of Religion once established by God to be put down the Lord Christ sendeth forth extraordinary office-bearers and extraordinarily assisted for to bring all this about He gave some Apostles some Prophets some Evangelists 9. So wise and mercifull is the Lord Christ that He doth not overburthen His servants too much but where their work goeth beyond their strength He hath sufficiently provided how a part of their burden may be taken on by others for the work of laying the foundations of the Christian Church being too heavie for the twelve Apostles He did allow them co-workers and fellow-helpers even the Prophets and Evangelists He gave some Apostles some Prophets some Evangelists c. 10. Whatever is done in the Church of Christ according to His order though mediately by the hands of men Christ will own it as if it were done immediately by Himself which holdeth especially in the Churches calling of fit men to the work of the Ministery according to the order appointed by Christ for he maketh the calling of ordinary Pastors and Teachers though it be mediate only and by men to be from Christ as well as the immediate extraordinary calling of the Apostles He gave some Apostles some Pastors and Teachers 11. As it is needfull that both the judgments of people be informed and their affections wrought upon and as God hath furnished His servants with answerable gifts for effectuating both so we are not to despise either of those sorts of gifts neither the sound plain able teaching gift though it be not so operative or taking upon the affections nor yet the pithy moving pastorall gift that worketh upon the affections though it be not accompanied with profound knowledge and great learning in those who have it for the Lord dispenseth both those gifts and oftimes not to the same person He gave Pastors and Teachers Vers. 12. For the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ. THe Apostle having thus far enlarged himself upon the first branch of that general argument for union taken from the diversity of gifts in the Church to wit because they all came from one and the same author he doth now fall upon its second branch inforcing unity notwithstanding the diversity of gifts and offices because they are all given for promoting one and the same end which end is first propounded in this verse in three different expressions all tending much to the same purpose but with some difference in regard of three sorts of persons to whom the ministerial function hath reference First in regard of the Saints or people the end of the Ministery is to perfect them that is to bring them out of that disorderly disjoynted and confused frame posture and condition wherein they are and to fix them in a well-ordered compact spiritual frame and state which is attained when they are joyned to Christ by faith and one to another by love for the word signifieth to prepare fit and dispose things in an orderly frame Rom. 9. -22. and especially such things as were before rent asunder Mark 1. 19. or out of their own due place and order as disjoynted members
with allusion to which the word is used Gal. 6. 1. Secondly in regard of themselves who are in office and accordingly gifted the end of their gifts and office is that they may labour diligently in all the duties of their calling which is only a subordinate end and relative to the other two as a mean Thirdly in regard of Christ it is that all Believers being so perfected and joyned together as stones of a building by the work of the Ministery may become His mysticall body to whom He will perform all the duties of an head Doct. 1. That severall offices and various gifts are all given for promoting one and the same end and for promoting those ends in particular which are expressed in the Text is a strong argument to keep off emulations and rents because of those and to endeavour after unity and peace seing division and strife do marre the spirituall orderly frame of the Church divert from the main work of the Ministery and obstruct the edification of the body of Christ and so do crosse those main ends in all respects for which all gifts and offices are given for the Apostle inforceth unity from the diversity of gifts and offices upon this consideration that all are given for the promoting of those ends even for perfecting the Saints for the work of the Ministery c. 2. That publick gifts and gifted Ministers are sent to or continued in any place by God is for the sake of the Elect there and to bring about their salvation so that though the Word be preached and Ordinances dispensed even to reprobates to make them the more inexcusable and because they are joyned in one civill society and externall Church-fellowship with the Elect yet if God had none of His own to be wrought upon by the Ministery in a Congregation Place or Nation it is more than probable He should not send His Ordinances there at all for all the ends of Christs sending a Ministery do relate chiefly to the Elect even for perfecting the Saints for edifying the body of Christ. 3. Whatever outward civill order may be among a people destitute of the Gospel yet as to their spirituall concernments they are wholly out of frame rent and torn even a disorderly confused masse and heap as being at enmity with God Rom. 8. 7. and destitute of all sound solide and spirituall unity among themselves Rom. 3. 13 14 15. for seing the end of the Ministery is to perfect the Saints that is to bring them to an orderly spirituall frame it is supposed that before a Ministery be sent unto them they are not perfect but wholly out of frame 4. Even the Elect already converted are sometimes out of frame their spirituall faculties as it were disjoynted and unable to move or stir Psal. 51. 10. and one of them rent asunder from another through prejudices passion love to self interest and such like Act. 15. 39 for otherwise there should be but small need of a Ministery toward them the great end whereof is to place those things which are disorderly in a right frame to joyn together things which are rent asunder to recover strength and motion to these things which are rendered weak by being out of their right place as the word rendered perfecting doth signifie for perfecting the Saints 5. A publick Ministery and the exercise thereof is the ordinary mean appointed by the Lord Christ for perfecting the Saints and edifying the body of Christ whether by converting those of the Elect who are yet in their unregenerate state Rom. 10. 17. Or by confirming and establishing those who are already converted Col. 4. 12. and making them to grow Col. 1. 28. or restoring them when they are overtaken in a fault 1 Tim 5. 20. and therefore it is a most necessary ordinance without which those great ends in an ordinary way cannot be attained for He maketh the ministeriall offices formerly mentioned the means of perfecting the Saints and of edifying the body of Christ. 6. The highest office that is enjoyed by any within the Church is only a Ministery and service and not a lordly dominion over the flock of Christ for he calleth the forementioned offices even the highest of them the office of the Apostles it self not being excepted a Ministery or service for the work of the Ministery 7. Ministers are not called to idlnesse or to live like lazie drones wasting the Churches revenue without executing the office for which it is given They are called to work and improve their talents and gifts in that laborious work of perfecting the Saints and edifying the body of Christ for this he maketh the end of those gifts and offices in regard of those to whom they are given even the work of the Ministery 8. The gaining of souls to God and carrying on the work of grace in those who are gained to some perfection doth meet with so much opposition what from within and what from without what from men what from devils and what from a mans own heart 2 Cor. 10. -4 5. that the ministeriall office which is imployed for bringing those about is no easie task It is a work and such as though it be a worthy work 1 Tim. 3. 1. yet it is a weighty and laborious work a work that will take up the whole man and being rightly minded will give the painfull and consciencious Minister little time for any other work 1 Tim. 4. 15. for he casteth this second end relating to the Ministers themselves in the middle betwixt the other two because it relateth to them as a mean to the end and to shew it is not naked gifts or the credit of the office which will bring about those ends but the painfull exercise and discharge of them for the work of the Ministery 9. The work of the Ministery if rightly gone about is an uniting work of the Church of Christ It s great end and to which all it s other ends are subordinate being to unite souls as so many stones in a building or as so many members in the body first to Christ the foundation of this building and head of this body by bringing them up to believe in Him and next one to another by bringing them up to mutuall love and all the duties thereof and especially to mutuall for bearance and the study of unity and peace for he maketh this the great and last end of the work of the Ministery even the edifying of the body of Christ that is the Church See wherefore it is so called chap. 1. 23. The word edifying is borrowed from masons whose great work is having prepared the stones apart to joyn them most firmly both to the foundation and among themselves Vers. 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. IN the next place he doth severall wayes illustrate and explain
what he presently spake of that great end intended to be brought about by the Ministery and ministeriall gifts And first he illustrateth it in this verse from the term of its duration by shewing how long not all those forementioned offices ver 11. but that work of the Ministery in edifying the body of Christ spoken of ver 12. shall continue and last The term whereof in a word is the day of Judgement And it is set forth by three expressions the latter whereof is a further explication of the former and all of them do hold forth that high degree of perfection which the Church shall not obtain before that day And first he sheweth that work is to continue untill all the Elect some whereof are not yet born much lesse called and some of those who are called do differ in many things among themselves do come or meet for so the word may read in that compleat unity not only of opinion but also and especially of heart and affection to be manifested in that most perfect and blessed communion and fellowship which the Saints shall enjoy both with Christ and amongst themselves in glory called the unity of faith as having its first rise from faith however faith as to the distance from Christ implied in it shall then cease 1 Cor. 13. 12. which grace of faith he describeth to be the knowledge of the Son of God or as the word signifieth the acknowledgement of Him which speaketh somewhat more than our simple knowing of Him even a knowing Him as our own and with a speciall application to our selves and so as we give due honour respect and reverence to Him See upon chap. 1. ver 17. doct 10. Secondly He sheweth what unity of faith he meaneth even that which the Church and all her members shall attain to being come to the state and degree of perfection in the life to come which state is here called a perfect man or a man come to full and perfect age because that state shall be to the Church and all her lively members as their ripe and compleat age in comparison of their infancy childehood and growing age here in the world Thirdly he sheweth when the Church shall come to her ripe and manly age to wit when she attaineth that measure of perfection called her stature with allusion to the ripe age of a man when he is come to his full stature That measure I say of perfection which Christ shall fill them with in glory or whereby Christ mysticall shall be fully compleat there being none of His Members then wanting and all of them come to their perfect growth or a measure of perfection answering though not in equality yet in likenesse and conformity to that fulnesse of perfection which is in their head Christ to whom all the members of this mystical body shall be in some measure conform in glory 1 Cor. 15. 49. This stature of the fulnesse of Christ may be taken any or all of those wayes for they all agree in one and the same measure of perfection Doct. 1. The edification of the body of Christ is a work that shall be continually in motion and on foot untill all that are given to Christ of the Father no not one being wanting even all the Members of this mystical body be effectually called and united with Christ the head and among themselves and every one of them attain to their full and perfect measure of spirituall growth so that Christ shall never want a Church of Believers while the world endureth for the tearm to which that edifying work mentioned ver 12. shall continue is untill we all come to the unity of the faith 2. The Ministery of the Gospel is a standing ordinance untill Christs second coming neither are there any other Church-offices to be given by Christ to the Church for edifying His body but those which are already given in the grant of the Gospel and therefore those are to continue either more visibly or hidly in some one place or other in despight of men and devils unto the end of the world Matth. 28. 20. for this work of the Ministery in edifying the body spoken of ver 12. is to continue untill we all come to the unity of the faith 3. There is none no not the most eminent Saints on earth who are above the ordinance of the Ministrie so as to stand in no need of it or to be without reach of being bettered by it even Ministers themselves must be wrought upon and edified by this Ordinance otherwise they do not what they ought in saving both themselves and others 1 Tim. 4. 16. for even Paul reckoneth himself among those whom the Ministery was to have its due effects upon while he saith not ye all but we all come to the unity of the faith 4. As the Elect by nature are far removed from God from Christ and one from another So their great work when once converted should be and in a great part will be to tend and advance by degrees towards a compleat union and communion with God and with one another in God as the great scope they aim at and the point or center which they propose unto themselves to meet in for the former of those is supponed and the latter expressed while he saith till we all come or meet in the unity c 5. This perfect union and communion of all Believers with God and with one another in God is not attained at the first yea not in this life nor before the resurrection untill then there will be alwayes some alienation and distance not only from God 2 Cor. 5. 6. but also among themselves and that both in their judgements and affections 1 Cor. 13. 9. for he saith till we come in the unity which implieth there will be some time before we come at it even till the Church be a perfect man in glory 6. Diversity of gifts bestowed upon Ministers and the exercise of them in the work of the Ministery is the ordinary mean appointed of God for working up the body of Christ to this unity and therefore ought not to be occasion unto the people of strife and emulation schism or faction 1 Corinth 3. 4. much lesse should they be improven by Ministers for begettting or entertaining divisions or rents either among themselves or in the Church of God Phil. 1. 15 16. for he sheweth the work of the Ministery ver 12. diversity of offices ver 11. and diverse measures of gifts and graces ver 7. are all given to promot this unity and therefore ought not to raise division Till we all meet in the unity 7. The grace of faith and the exercise thereof is the way wherein the Saints do walk towards this blessed and perfect union in so far as faith uniteth us to Christ and through Christ to God and one to another chap. 2. 15. which union by faith is a step towards and endeth in that perfect union and communion with